Investment Testimony Quotes

The process begins during the off-season program, when players spend countless hours together and become heavily invested in the season before it even starts. It continues during these weekly meetings, when players stand and deliver heartfelt testimonials. You can't play for Ladouceur unless you're willing to stand in front of your teammates and bare your soul. You can't play unless you're willing to cry.

This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).

Our steady resistance forms cracks in the world of profit margins. It transitions us away from self-destruction. We are a thorn in the side of a world that believes it must extract to exist, a bone-deep reminder there are other ways of being…Some of us leave the land to bring our case to the financiers of the industry we oppose, to present the data and oppositional testimony the banks ostensibly have no knowledge of. In here, I feel like an exotic bird to be examined for potential danger. In here, alongside discussion of financial investments, I remind corporate heads that they drink water and breathe air. As awkward as it can be to remind a person of their own humanity, it has proven exceedingly effective to bring Indigenous rights and the voice of the land into these spaces. SACRED RESISTANCE by Tara Houska, Zhaabowekwe, Couchiching First Nation

To become a Compassionate One is to become the likeness of the Compassionate God experiencing infinite sadness over undisclosed virtualities; it is to embrace, in a total religious sympathy, the theophanies of these divine Names in all faiths. But this sympathy, precisely, does not signify acceptance of their limits; it signifies rather that in opening ourselves to them we open them to the expansion that the primordial divine sym- pathesis demands of them; that we increase their divine light to the maximum; that we "emancipate" them-as the divine Compassion did in pre-eternity-that is, emancipate them from the virtuality and the ignorance which still confine them in their narrow intransigence. By thus taking them in hand, religious sympathy enables them to escape from the impasse, that is, the sin of metaphysical idolatry. For this sympathy alone renders a being accessible to the light of theophanies. Mankind discloses the refusal of the divine Names in many forms, ranging from atheism pure and simple to fanaticism with all its variants. All come from the same ignorance of the infinite divine Sadness, yearning to find a compassionate servant for His divine Names. The Gnostic's apprenticeship consists in learning to practice fidelity to his own Lord, that is, to the divine Name with which he, in his essential being, is invested, but at the same time to hear the precept of Ibn •Arabi: "Let thy soul be as matter for all forms of all beliefs. " One who has risen to that capacity is an • arif, an initiate, "one who through God sees in God with the eye of God. "Those who accept and those who decline are subject to the same authority: the God in function of whom you live is He for whom you bear witness, and your testimony is also the judgment you pronounce on yourself.

Part One 1. Mr. B.G. (My Testimony) Mr. B.G. Lived in Erie, Pennsylvania, One of my memories is attending the Mill Creek Baptist Church between the age of 8-10. What I remember most about this church is the way they emphasized working with youth. Occasionally heard preaching before Sunday school. Followed by going downstairs to learn an hour-long Bible Lesson. They invested time with us outside regular church hours; Mr. B.G. And his brother would eat pizza at Sunday school teacher's house. Church even planned an all-night sleepover in the basement one time. Never can forget drinking coffee all night, which caused me to have an energy boost. Followed by overwhelming tiredness the whole evening. Played on tennis tables, among many other events. Thinking back, I did enjoy a church that cared about me at such a young age. Only participated a couple of years then stopped going. Thankful for their kindness to teach me from God's Holy word a way to Jesus for the years attended. John Paul Guras and Mr. B.G. both were blessed to have an excellent Sunday school teacher, Mr. Walt Silman. After making this choice, I could have traveled the remainder of my eternally bound life not seeking a real, living God. Many times, Holy Spirit was trying to speak to me, Ignorantly avoided influences like church, praying, reading the Holy Bible. Lost in the jailhouse of sinful darkness, with no care in the world to allow Jesus to direct my decisions. I wanted to lead the helm of my life the way I thought was best. Choosing our selfish way is like shooting an arrow at a target wholly missing the center of the bulls-eye. Doing what pleases me, me, me, leads us astray. Sin leads us to destruction. Jesus alone can change our inward nature to fulfill the center of the Father's will.

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John the Baptist came to prepare the way for those who desire to serve the Lord. This is a way where even a fool will not get lost (Isaiah 35:8). This is a highway of holiness where no demon can prosper. This is a way where we do not lose our hard-earned investments to the Enemy, because we have learned to invest in heavenly treasure that is beyond his reach. This is a way where the tables turn, and we are not the food and the prey of the Enemy. Rather, the Enemy is our food and our prey!

Plasticity inhibits authenticity, and fosters in its place a kind of fairytale, insubstantial, unstable environment. All under the cover of freedom of choice. but there is no freedom larger than simply being who you must be. There is no more formidable Self than the one that has adjusted to nonnegotiable fixed points or unconditional obstacles to its aspiration. There is no more compelling truth than accepting with genuine grace what one cannot change. And so there is no larger testimony to freedom than someone who has taken such a course of life over a long haul; who ultimately and transparently bears the marks and scars of where they have been in real time. Such person wear line on their faces, lines that resolutely defy the airbrush. Such persons need not continuously broadcast their inner narratives; nor need they present the same visage to every acquaintance. But their faces still speak volumes to anyone with eyes to see. Their faces bear the marks of their irrevocable investments in their inalienable humanity.

The Warburg family is the most important ally of the Rothschilds, and the history of this family is at least equally interesting. The book The Warburgs shows that the bloodline of this family dates back to the year 1001.[28] Whilst fleeing from the Muslims, they established themselves in Spain. There they were pursued by Fernando of Aragon and Isabella of Castile and moved to Lombardy. According to the annals of the city of Warburg, in 1559, Simon von Cassel was entitled to establish himself in this city in Westphalia, and he changed his surname to Warburg. The city register proves that he was a banker and a trader. The real banking tradition was beginning to take shape when three generations later Jacob Samuel Warburg immigrated to Altona in 1668. His grandson Markus Gumprich Warburg moved to Hamburg in 1774, where his two sons founded the well-known bank Warburg & Co. in 1798. With the passage of time, this bank did business throughout the entire world. By 1814, Warburg & Co had business relations with the Rothschilds in London. According to Joseph Wechsberg in his book The Merchant Bankers, the Warburgs regarded themselves equal to the Rothschild, Oppenheimer and Mendelsohn families.[29] These families regularly met in Paris, London and Berlin. It was an unwritten rule that these families let their descendants marry amongst themselves. The Warburgs married, just like the Rothschilds, within houses (bloodlines). That’s how this family got themselves involved with the prosperous banking family Gunzberg from St. Petersburg, with the Rosenbergs from Kiev, with the Oppenheims and Goldschmidts from Germany, with the Oppenheimers from South Africa and with the Schiffs from the United States.[30] The best-known Warburgs were Max Warburg (1867-1946), Paul Warburg (1868-1932) and Felix Warburg (1871-1937). Max Warburg served his apprenticeship with the Rothschilds in London, where he asserted himself as an expert in the field of international finances. Furthermore, he occupied himself intensively with politics and, since 1903, regularly met with the German minister of finance. Max Warburg advised, at the request of monarch Bernhard von Bülow, the German emperor on financial affairs. Additionally, he was head of the secret service. Five days after the armistice of November 11, 1918 he was delegated by the German government as a peace negotiator at a peace committee in Versailles. Max Warburg was also one of the directors of the Deutsche Reichsbank and had financial importances in the war between Japan and Russia and in the Moroccan crisis of 1911. Felix Warburg was familiarized with the diamond trade by his uncle, the well-known banker Oppenheim. He married Frieda Schiff and settled in New York. By marrying Schiff’s daughter he became partner at Kuhn, Loeb & Co. Paul Warburg became acquainted with the youngest daughter of banker Salomon Loeb, Nina. It didn’t take long before they married. Paul Warburg left Germany and also became a partner with Kuhn, Loeb & Co. in New York. During the First World War he was a member of the Federal Reserve Board, and in that position he had a controlling influence on the development of American financial policies. As a financial expert, he was often consulted by the government. The Warburgs invested millions of dollars in various projects which all served one purpose: one absolute world government. That’s how the war of Japan against Russia (1904-1905) was financed by the Warburgs bank Kuhn, Loeb & Co.[31] The purpose of this war was destroying the csardom. As said before, in testimony before the Senate Foreign Relations Committee, James P. Warburg said: “We shall have a world government, whether or not we like it. The question is only whether world government

When we're more invested in politics than we are in people--when someone shares their story--we won't hear a testimony, but a position. We won't hear a cry, but a stance.

When someone is shot in the middle of a war, the mental energy is not invested in brutalizing them. In the case of the Black Sabbath, the terrorists spent time making the victims suffer. We see severed limbs and can't even tell what the terrorists did to cut off those limbs or if it was done while the victims were alive, because the corpses were brought to us in a rotting state - but the point is that we see severed limbs such as legs for example.

Narrativizing and amplifying such negative affects is a means of testifying to their widespread commonality, a way to make sure they're rendered public and conceived structurally. This book is full of such testimonies. They demonstrate, over and over again, that thinking of any of these affective states as exclusively deleterious elides their nuance, especially the ways in which they birth creative practices of survival (rage), tune us into the degree of our exhaustion and exploitation (burnout), trouble our investment in cruelly optimistic teleologies of transition (fatigue), help us cope with the relentless everyday impingements of transphobia, transmisogyny, and transmisogynoir (numbness), and serve as a codex of both desire and injustice (envy).

BDS on college campuses is a savvy, well-funded political operation whose sponsors and organizers include groups and individuals with ties to Islamist agendas. I didn’t make this up. A much smarter person than me said this in his sworn testimony in front of the United States Congress. Here is Dr. Jonathan Schanzer, former terrorism finance analyst for the United States Department of the Treasury: The overlap of former employees of organizations that provided support to Hamas who now play important roles [in the BDS movement]… speaks volumes about the real agenda of key components of the BDS campaign.10 Schanzer, now senior vice president at the Washington, DC–based think tank the Foundation for Defense of Democracies, is an expert in uncovering financial ties that are designed to be hidden. In his testimony, Dr. Schanzer describes a head-spinning web of financial and personal connections between BDS and supporters of terrorism. The BDS US campus operation represents a savvy rebranding of the Palestinian cause to make it more palatable—and, you know, less terror-y—for the American people. Key figures in the BDS movement come from a particularly uncompromising strain of Palestinian nationalism that calls for a State of Palestine to stretch from the river to the sea (yes, without Israel). Apparently, when they saw that their message was not resonating with Western society (not surprisingly, I would say), they decided to pivot and started pouring their resources into American colleges in order to influence future leaders and voters in America and Europe. “Investing in the future they are,” as Yoda would say.

we do not always (as a matter of “method”)—if we are intelligent, critical people—invest faith in eyewitnesses as opposed to those people who testify to us secondarily, nor vice versa. More generally, if we characteristically believe the testimony of one sort of person rather than another—for example, if we are Caucasians and we consistently accept “insider” accounts of reality that are offered by Caucasians over against “outsider” accounts such as those offered by Asians—then we are considered prejudiced, and not intelligent. Reality, we recognize, is more complex than such method allows. We do not, therefore—if we are intelligent, critical people—allow method overly to influence us in seeking to apprehend everyday reality; or rather, we try to ensure that whatever method we might embrace is sufficiently nuanced and complex that it allows for nuance and complexity in the world outside our heads

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